One of the great and persisting differences between the Reformed and Remonstrant (Arminian) confessions is the difference between the Reformed realism about the Christian life as distinct from the latent Remonstrant perfectionism, i.e., the Pelagianizing doctrine of entire, sinless perfection short of . . . Continue reading →
This is Easter Week 2019. On this day, since the late 4th century (393) the Western (Latin) church has remembered that our Lord instituted the sign and seal of the renewal of the covenant of grace, holy communion (the Lord’s Supper). On . . . Continue reading →
What is legalism? The charge of legalism is so carelessly flung around today that people have no idea what the term means. It’s become a catch phrase to write off any teaching of God’s moral law. There are three ways this term . . . Continue reading →
And this is the reason why the author of The Letter to the Hebrews refers to faith all the good works of which we read as being done among the holy fathers, and judges them by faith alone [Heb. 11:2 ff.; 11:17; . . . Continue reading →
There is a lot of vague talk about “spirituality” in the broader culture today and very little of it is genuinely Christian. Visit the “spirituality” section of Barnes and Noble and you will see I what I mean. There is another approach . . . Continue reading →
Outside the church, i.e., outside the visible, organized Christ-confessing covenant community, where the gospel is preached purely, the sacraments of Holy Baptism and the Lord’s Supper are administered purely, and where church discipline is used, the church often looks very different than . . . Continue reading →
A complex question came over the electronic transom this morning. It has at least two parts: (1) Is persistent sin (e.g., sexual sin or desire) our identity, who we are; (2) Does the Lord want us to offer this sin to him? . . . Continue reading →
Almost since the beginning of the Reformation there were two reactions to the recovery of the gospel: legalism, or nomism, and antinomianism. There are associated doctrines and practices but the core of antinomianism is the rejection of the abiding validity of the . . . Continue reading →
In Luke 12:50, as part of a wide-ranging discourse with strong eschatological overtones, our Lord Jesus characterizes his coming death in a striking way. He said, “But I have a baptism with which to be baptized and how I constrained until it . . . Continue reading →
In some circles it has become axiomatic that sexual sins are no worse and no different from any other sins. This is only half true. To be faithful to Scripture we must divide the question because there are two things to be . . . Continue reading →
The charge made by Rome and the Anabaptists, among others, was that the evangelical doctrine of salvation sola gratia, sola fide would make Christians cold and careless about their sanctification. The Reformed churches refuted that charge by arguing that the same grace by which we have been given new life also produces faith and it is “impossible for this holy faith to be unfruitful.” True faith is God’s gift. It unites us to the risen and ascended Christ who, by his Spirit, works in us conformity to himself and to his moral will. This is how we understand “faith working through love” (Gal 5:6). Rome, remember, turned “faith working through love” into “faith formed by love” (on this see part 1). In response, Calvin wrote on Galatians 5:6, “When you are engaged in discussing the question of justification, beware of allowing any mention to be made of love or of works, but resolutely adhere to the exclusive particle.” Continue reading →
Introduction I have been speaking with an especially thoughtful young person recently who asked me whether it was appropriate to speak of “Gay Christians.” My first response was to ask whether it is appropriate to speak of “Murderer Christians” or “Thief Christians” . . . Continue reading →
Q. 154 Therefore, you say that good works are necessary to salvation? A: If faith is necessary to salvation, and works necessarily flow out of true faith, (as that which cannot be idle), certainly also it follows, that good works are necessary . . . Continue reading →
Q133 Therefore, explain fully this sanctification of ours in Christ. A133 Something is said to be sanctified which is segregated from common pollution, so that it is most pure, and wholly consecrated to God the greatest adversary of all filth. Therefore, in . . . Continue reading →
It was my pleasure to fill-in for Chris Gordon on Abounding Grace Radio last week. Tuesday–Friday we broadcast a 4-part series on Romans 7: “The Christian’s Continual Struggle Against Sin.” Here is part 4 of the series. You can also find the . . . Continue reading →
It was my pleasure to fill-in for Chris Gordon on Abounding Grace Radio last week. Tuesday–Friday we broadcast a 4-part series on Romans 7: “The Christian’s Continual Struggle Against Sin.” Here is part 3 of the series. You can also find the series . . . Continue reading →
It was my pleasure to fill-in for Chris Gordon on Abounding Grace Radio last week. Tuesday–Friday we broadcast a 4-part series on Romans 7: “The Christian’s Continual Struggle Against Sin.” Here is part 2 of the series. You can also find the series . . . Continue reading →
It was my pleasure to fill-in for Chris Gordon on Abounding Grace Radio this week. On Monday we broadcast a sermon on Romans 13. In that message I tried to help the congregation read Romans 13 against the social-political background of the . . . Continue reading →
Join me all next week on Abounding Grace Radio as I fill in for Chris Gordon. Monday is a message from Romans 13 but beginning on Tuesday we will be discussing Romans 7. Heidelberg Catechism 114 asks, Can those who are converted . . . Continue reading →
This is what is meant when we insist that justification is forensic. It has to do with a judgment given, declared, pronounced; it is judicial or juridical or forensic. The main point of such terms is to distinguish between the kind of . . . Continue reading →